Thursday, 8 November 2018

Book of Revelation


Define and explain Revelation as a progressive, gracious, self-disclosure of God to humankind. Explain the biblical and theological significance of revelation substantiating with some models.

1. TERMINOLOGY, MEANING AND THE DEFINITION OF REVELATION
The term revelation comes from the Latin, revelatio (Greek, apocalypses); its verb from revelare (to reveal) literally means, “to unveil, disclose, remove the veil.” The corresponding OT meaning of the term would be “to disclose, announce or to present clearly to someone.”  Revelation is self-communication of God to a rational being through means which are beyond the ordinary course of nature. What one would today call revelation is connected with God’s self-manifestation through historical events and persons and especially for Christians with Jesus Christ. More precisely, the manifestation of God, who is invisible and mysterious, whom man cannot attain on his own, but who gives himself to be known and loved. Revelation can be understood in two ways: they are,
v Active: - God’s self communication involves gradual process.
v Passive: - it contains the truth of God.
1.1 Definition
Revelation is a process of free, gracious self-disclosure by God to man within inter-communion of love, the definitive high point of such self-disclosure is in Jesus Christ and is continued now (mediated through the bible and the church) and is to be continued in eternity at a higher level.
v Process: - because revelation, in a sense is on-going especially if we consider it as an interpersonal relationship where the self-disclosing person is inexhaustive.
v Free: - as a personal relationship of love it has to be free. If it were to be compelled, then it is not interpersonal; but the reduction of one of the persons to an object.
v Gracious: - this is the aspect of generosity and love on the part of the self-disclosing person.
v Self-disclosure: - the hidden depth of a person cannot be broken into, but is communicated in various ways as a free donation. This communication is not one of concepts or some propositions about a person, but a communication of person himself.
v God to man: - here are the persons in this drama. God refers to not an impersonal IT but three persons of Trinity: the Father, the Son and the Holy Spirit; man refers to the noblest of creatures created by God and endowed with a reasoning intellect, freewill with feelings and is a bodily self. Initiative is always from God.
v Within intercommunion of love: - this again points out to the area where the communication takes place. It is made not merely to a reasoning intellect or to free will or to emotions of a person but to the totality of the person(s). It is from person to person. The totality of person includes society, culture, religious group etc.
v The definitive…now: - we mean that the basic framework of revelation (self-disclosure and communication) has been completed in Jesus Christ who is himself the meeting point of God and men since he is true God and true man in his one being. It is never to be surpassed highpoint of relationship and a continuing highpoint even now since Jesus Christ, the Risen Lord, is with is and is active through the Holy Spirit whom he has sent from the Father. The expression “mediated through the Bible and the Church” pints to the source(s) of the continued revelation. We preclude from the discussion: one source of two sources. The bible is the book of the Church and not apart from it. The language of the bible and the Church is symbolic and normative. As symbols they have a vast horizon.
v And is to be continued…level: - this shows the “ongoingness” and the “never-endingness” of revelation. Heaven itself for us is the depth of an experiential intercommunion…God is inexhaustible and the creature will never be able to contain him and this is the never-ending newness and excitement of heaven.
2 BIBLICAL BASIS OF REVELATION
2.1 Revelation in the Old Testament
The Israelites started to write the OY in 587BC in the exilic period, they looked back at their past events. The bible does not use the word ‘revelation.’ God spoke in different ways: God communicated his love through his son Jesus. Formerly, He made use of prophets, dreams, stories, myths, and natural forces, etc… many modes of communication that God used to express his love. So for the Jewish people, myth and symbol were the means through which God communicated throughout their history.
In the book of Genesis, interpersonal experience is basic to revelation. Interpersonal relation is visible through election and covenant in most of the books in OY. Enter their important stories were legends. Chapter 11 of Genesis could be the starting point of such discussion, since it is a description about the father figure of Jews – Abraham.
Gen 18:22-23 - Abraham’s conversation with God, in an ambience of overwhelm familiarity.
Gen 25:27-34 - Jacob’s election – a mythical story.
Gen 28:11-16 – Jacob’s dream at Bethel.
Gen 32:24-32 – Jacob was blessed by God.
In the book of Exodus, the liberation from the Egyptian slavery also remains central to the Jewish experience of the self-disclosure of God. God is seen as the one who first takes the initiative.
Ex 3:1-12 – Call of Moses and sending him to his people.
Ex 19:3ff – The great covenant, the Ten Commandments.
In this Book of Deuteronomy, God is talking to his people and corrects them many times. God promises that they will be led into the land of promises that they will be led into the land of Canaan under the leadership of Joshua. The unequivocal emphasis on the worship of “one God: is to be remarked.
Deut 4:1; 31:1-23 – Invitation of Moses to obey the commandments of the Lord.
The Book of Judges has a certain pattern: God’s call to lead a life of fidelity, disloyalty of the people, punishment to the people, supplication of the people and God’s salvific intervention (Judges 2:16-18).
The adventure of the people in the relationship to God is continued in Books of Samuel and Kings. These books tell the other side of God. The kingship is known as concession to the peoples’ will. Here, however, God is the real king (1Sam 8:4; 12:12). Many of the kings failed, even the great king David. So they began to look of r a future messianic king, especially when the kingship ended I the Babylonian exile in 587BC.
The prophets of the Jewish people play the role of the mediator. E.g. Moses, Joshua and others. The categories of prophets are: professional prophets (1Sam 10:5-12), court prophets (19:20-24), charismatic prophets (Num 27:21; Judges 7:13; 1Ings 3:5), literary prophets (Isa 6:1; Jer 1:1; Amos 7:14; Ezek 2:1), seers (1Sam 9:9,19ff). urim and Thummim were employed by the priests to find answers to their queries and to determine the will of God. The prophets spoke the Word of the Lord, not their own.
v Interpretation of dreams – Gen 40:58; 41:1; Num 12;:6; Judges 7:13; 1Kings 3:5; Jer 23:28.
v False prophets – Jer 5:30-31; 14:13-16; 23:23-40; 28:1-17.
v Symbolic actions employed by the prophets – Jer 13:1-11; 16:1; Ezek 4:1-5; 24:15.
Prophecy became inactive in the period of Maccabees 1Mac 4:46; 9:27; 14:1. In the course of history of Israel, prophecy was the one of the symbolic communications of God to express his close relation with Israel – his sorrow at their sin.
God manifested himself I the history of Israel. When we look at the events dispassionately we find that they are any other event in history. They need not be a God’s intervention, but it is a prophetic word under God’s inspiration that interprets them in a religious sense, pointing out to God’s intervention and that it was according to God’s plan. God, however, takes them back from exile, renewing his people. Prophets convinced them in their faith that God is faithful and true to his covenant. It was also in exilic period and post exilic period that the Israelites realized under the prophetic word that they were to represent Yahweh to the whole world. What happened to them is an object lesson and he is the master of Israel (Isa 4:15-17; Jer 4:2; 27:7; Dan 7:14; Joel 3:2; Z ach 2:11).
They saw the power of God through creative word of God in the Deuteronomistic period, the word was God and God is fullness of Law. God identified as the Wisdom in Wisdom Literature. He gives true wisdom. A truly wise man reveres God and follows his commands and does not question God in suffering.


2.2 Revelation in New Testament
Heb 1:1-4 “Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high; having becomes as much superior to angels as the name he has inherited is more excellent than theirs.” It expresses the solid link that exists between the OY and NT. The OT is a shadow and prefigurement, compared to the height and finality reached in Christ who through his own sacrifice has effected the permanent reconciliation with God and sealed eternal covenant with his own precious blood.
In the synoptic Gospels, each author in his own way portrays how Jesus was close to God, when he calls his own father (Mt 11:27; Mk 13:36; Lk 2:49; 23:34; 23:46) and whose kingdom he announces in words and deeds (Lk 24:19). The kindness, loving mercy, providence which God had manifested in the OT is now all the more personalized in the deeds of Jesus. In short, Gospel is the good news that God loves and cares for us inspite of everything. He announces the plan of God and the new Law of the Kingdom (MK 10:47; 14:24; Mt 5:1; 26:28; LK 6:17; 22:20; 1Cor 11:25).
In the Acts of the Apostles, Luke portrays the process of completion of the plan of God in the mission of the Holy Spirit (Acts 2:1ff). The apostles by the power of the Holy Spirit establish the church everywhere and the Risen Lord through the Holy Spirit bears witness through their words and deeds.
In the Pauline Corpus, Paul like the prophets of the OT interprets the great events of crucifixion, death and resurrection of Jesus as a salvific accomplishment achieved in and through Jesus Christ. This is not only for Christians but all who need him, Jews as well as Gentiles (Rom 3:21-30; 5:1; 11:33; 16:25-27).
Rom 16:25-27, summarizes almost all that he has said about relation. Most of the phrases he used for revelation: Gospel, preaching, revelation, mystery. In this passage we can identify what follows:
v A God who reveals
v He does it according to his plan
v His plan, hidden at past, has been slowly worked out
v The central point of the plan of God is Jesus Christ
v What has been revealed in the gospel
v This gospel has been proclaimed by prophets and finally by Jesus Christ and continued by the apostles and Paul
v Gospel proclamation is for the salvation of people, achieved through their obedience of faith by which, they accept what God has offered in and through Jesus Christ
A key aspect of Paul’s thinking is the concept of mystery (1Cor 2:7, 7-13; 4:1ff)
The deuteron-Pauline letters also speak much of the plan of God which is centered on Jesus Christ (Eph 1:1-4; 3:1-11; 6:19-20; Col 24:2-3; 4:2-4; 1Tim 3:16) Paul also speaks the fidelity needed to keep this received Gospel. It is also interesting to refer to his appeal to the Gospel received and fidelity to it in other questions (1Cor 11:23-29; 15:1).
The gospel of John gives a graphic picture of revelation and the summary of the Gospel found is the prologue Jn 1:1-4. Here God is not IT but a person, Eternal Logos in the bosom of the Father; Logos became flesh, in order to enlighten and give us a share in the glory, coming from the Father. Then the gospel of John goes on to show in the following chapters the various ways in which the Logos reveals the Father. The Word glorifies the Father and Father reveals the son as the Light, Way, Truth, True Head, Fruitful Vine, Good Shepherd, etc., and finally the Father glorifies him on the cross, paradoxically dead, but alive, communicating life.
The book of revelation has its central theme the Lamb of God slain and alive, who breaks open the seals, that reveals the plan symbolized by the scroll  covered with seven seals, it is a book of consolation revelation 5:1-10 persuaded the Christians that they should persevere. The plan of God is bound to succeed; the end will definitely be the victory for God and for all of us in God (Rev 19:1-8; 20:1-3; 21:9ff).
The interpersonal relationship is a characteristic of this book. It is seen in the marriage of the Lamb with his bride, the heavenly Jerusalem. In the process of revelation, the relation between God and human beings has entered a stage of eternal, never to be an interrupted celebration. It is a foretaste of what is yet to happen (Rev 21:9ff).
3 Miracles as a Criterion of Revelation
3.1Miracle in the OT
Miracle is connected to salvation history, election, and promise of God. People accepted the power of God. There is no element of magic involved and not performed but by God’s power. At God’s command all the miracles are performed. Generally they are not done for private purpose, but as a part of the history of the people. Hence biblical miracles are different from Yogic achievements.
All these works are done in connection with the reign of God. Everything is to show his concern towards the people of Israel (Exo 3:19-22). People acknowledged the wonder of God (Ps 78:12).  They accepted the miracle, because they manifested the concern of God. Through the prophets God performs his miracles (1Kings 18:24ff).
3.2 Miracles in the NT
These are the tree terms used in the NT to refer the miracles:
v Signs: signs are seen mostly in Jn 2:11, 18, 23. They signify the power of God and the coming of his kingdom.
v Wonder: Mt 24:24; Mk 13:22
v Power: Mt 11:22-23
It indicates that miracle has origin In God who reveals his great power. Miracle has function of power, so it cannot be treated in itself simply as a miraculous event but always be understood as manifestation of God and invitation to man. Whenever Jesus performed miracles he expected a response from the people. Miracles of Jesus are inseparably connected with his mission to reveal the Father. In the NT it is always in relation to Jesus. Hs ultimate end was to lead the people to Faith and everything was I the framework in the kingdom of God.
4 MODELS OF REVELATION – ACCORDING TO AVERY DULLES
4.1 Revelation as doctrines (Propositions)
The proportional model, in its appraisal of religions is convened with the question whether they can receive revealed propositional truths in any way except through biblical revelation
Merits
v This is close to the traditional understanding of revelation.
v There is internal coherence and systematization
v The biblical statements and magisterial statements have the practical advantage of some clear=-cut definitive body of truth
Demerits
v The statements of f the bible stand in constant need of interpretation
v There are many literary queries in the bible and the meaning varies
v Dogmatic statements of the magisterium are time-bound and require further interpretation in the course of time.
v It is not suitable for progress of theology since a clear-cut statement is restrictive in its meaning.
4.2 Revelation as history
The second model can be discussed form two angles: salvation history and universal history. God is manifested in his deed. Bible and the pronouncement of the magiserium are only commentaries or explanation about the deeds of God. This model was very popular among the Protestants and Catholics. God’s deeds in history are self-revelatory and there is no need of any interpretation. It stresses on resurrection as the key event which gives meaning to the whole movement of history and God’s dealings are dealings in past, present and future.
Merits
v It is concrete and practical
v It is biblical since it sees meaning and event of the Bible
v It is also more organic than the propositional, which are only disjointed propositions, whereas here we speak of the one movement of history, each event linked to the other.
v It is also less authoritarian compared to the first model of true statement of the bible and authoritative pronouncement of magisterium.
Demerits
v Bible is not only the collection of events but words also
v Some of the events do not measure up to modern standards  of history
4.3 Revelation as inner experience
This model moves from object to the subject. It gives primary place to the inner, interior experience of grace or communion with God. Some proponents of this model would concentrate on the immediate experience of an individual with God whereas others would consider it as mediated b Jesus Christ who has the highest personal experience of God.
Merits
v It is plausible, useful and attractive
v It is open to non-Christian religions and to inter-religious dialogue
v It stimulates a life of devotion and finds a place for mysticism within catholic theology.
Demerits
v It could become exclusively subjective
v It tends to be selective with regard to bible
v It seems to favor certain elitism
v At times it seems to be anti-dogmatic and extreme form
v It disappoints the expectation of the ordinary people who want some definitive answers
4.4 Revelation as dialectical presence
This model stresses on the transcendence of God who cannot be captured in propositions, history and mystical experience. He is absolutely free, transcendent and communicates his word as and where he wills, the bible cannot be identified with God’s word but can only mediate it. This model rejects the objective type of revelation.
Merits
v It is biblically centered and gives new way of understanding bible
v It gives new force to the traditional notion of sin and redemption
v By de-emphasizing experience since it appeared to be treading into God’s sphere and forcing God they gave to the ordinary believer a sense of encounter with nana absolute and transcendent God

Demerits
v According to conservative and orthodox theologians it seems to forget that there are clear teaching in many biblical texts and pronouncements of the church
v It seems to lack inner coherence since it favors contrary statements and lead them as unresolved poles.
4.5 Revelation as new awareness
According to this model God is present mysteriously as a transcendent dimension f all human creative tasks. He rises out of the very human consciousness where he is mysteriously present as the transcendent. This way of looking is different with those at God as the transcendent subject out there. Also according to models one and two, is communicating some propositional truths or active in history. It is also different form model 3, which stressed too much as the individual personal inner experience which is individualistic. This model on the contrary speaks of an anthropomorphical cosmic of revelation. Revelation Is an ongoing process where a man comes into his own transcendent, grace-oriented, self-understanding which is grown in the course of century through God’s providential action to leading history to grand finale.
This model is Christological in a sense that it sees Jesus Christ as the definitive directional moment of this man coming into fuller transcendent consciousness.
Merits
v It avoids rigidity, dogmatism and authoritarianism; it is flexible in its interpretation of scripture
v It is very open towards non Christian religions and is also ecumenical
v It is anthropocentric besides being theocentric, because of its anthropocentrism has attraction
v It avoids sentimentalism and individualism of model three and pays attention to universalism.
v It seems to have a backing from some texts of Vat II
v It is not other-worldly and recognizes the importance of man’s activity in the world.

Demerits
v The central theme of the bible of God also from the outside, who is above everything who then enters history, seems to be denied
v The bible is not only an experience but a certain system of thought expressing of the experience
v official church reaction in the past anti modernism has condemned all immanentism in the matter of religion
v It sounds like the new- Gnostic writing (Jacques Martian and Karl Barth).
Conclusion
One and he same God is the Author f revelation through His Word or Logos: creation, theophanies, law, prophets, the mystery of Incarnation is all stages in this single and continuous manifestation of God throughout the course of human history. The divine revelation, as we have seen, gloriously culminates in the person of Jesus Christ who is both the mediator and the fullness of all revelation. There exists a fundamental unity and close connection between scripture and tradition: both are channels of communication of the Word of God.

       Fr. Albert Leo, CPPS
Precious Blood Missionaries



                                                                                                                                                                

San Gaspare del Bufalo






Wednesday, 7 November 2018

Feast of the Baptism of the Lord

    Is 42: 1-4, 6-7
                                         Acts 10: 34-38
                                                                                                            Mt 3: 13-17

Through Baptism we are freed from sin and reborn as sons of God, we become members of Christ and are incorporated into the church and made sharers in her mission. To baptize means to plunge or immerse. The plunge into the water symbolizes the catechumen’s burial into Christ’s death, from which he rises up by resurrection with him, as a new creature. This same concept of new creation are portrayed in Rom 6:3-4, Col 2:12, Gal 6: 15. Baptism is God’s most beautiful and magnificent gift. We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal and most precious gift.

All the old covenant prefigurations such as Noah’s ark, crossing of red sea and river Jordan, find their fulfillment in Christ Jesus. He begins his public life after having himself baptized by St. John the Baptist in the Jordan. After his resurrection Christ gives this mission to his apostles “Go therefore and make disciples of all Nations, baptizing them in the name of the father and of the son and of the Holy Spirit, teaching them to observe all that I have commanded you. Mt 28: 19-20. Our Lord voluntarily submitted himself to the baptism of St.John the Baptist which is intended for sinners in order to “fulfill all righteousness”. Jesus gesture is a manifestation of his self emptying Phil 2: 7. The spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation and the father revealed Jesus as his “beloved son”

            Ever since men began to think about the gospel story, they have found the baptism of Jesus difficult to understand. In John’s baptism there was a call to repentance and the offer of a way to the forgiveness of sins. But, if Jesus is who we believe him to be, he did not stand in need of repentance and did not need forgiveness from God. John’s baptism opened the consciousness of sinners of their sin and therefore it does not seem applicable to Jesus at all.

            A very early writer suggested that Jesus came to be baptized by John only to please his mother and his brothers. And it was in answer to their completion, he was almost compelled to let this thing happen. The gospel according to the Hebrews, which is one of the gospels, which failed to be included in the New Testament, has a passage like this… “Behold the mother of the Lord and his brethren said to him, John the Baptist baptizes for the remission of sins; let us go and baptized by him, but he said to them, what sin have I committed, that I should go and be baptized by him?

            From the earliest times biblical thinkers were puzzled by the fact that Jesus submitted to be baptized. But there were reasons and good reasons, why he did. First for thirty years Jesu7s had waited in Nazareth, faithfully performing the simple duties of the home and of the carpenter’s shop. All the time he knew that a world was waiting for him. Jesus must have waited for the hour to strike, for the moment to come, for the call to sound. And when John immersed into water Jesus knew that the time had arrived. Secondly there was one very simple and vital reason. It is the fact that never in all history before this had any Jew submitted to being baptized. The Jews knew and used baptism only for the other people who accepted or come into Judaism from some other faith. It was understood only sin stained, polluted needed baptism and Jews never conceived baptism. Jews thought a son of Abraham is assured of God’s salvation and never need baptism. Now for the first time in their National history the Jews realized their own sins and their own clamant need of God. Never before had there been such a unique national movement of penitence and of search of God.

            This was the very moment for which Jesus had been waiting. Men were conscious of their sin and conscious of their need of God as never before. The voice which Jesus heard at the baptism is of supreme importance “this is my beloved son, with whom I am well pleased”. This sentence is composed of two quotations. This is my beloved son is a quotation from Ps 2:7. Every Jew accepted this Psalm as a description of the messiah, the mighty king who was to come. “With whom I am well pleased is quotation from Is 42: 1 which is a description of the suffering servant, a description which culminates in Is 53.

            Jesus fills the whole scene of today’s liturgy. We fix our eyes on him as he is baptized by John in the river Jordan. With this feast of the Baptism of Jesus we end the Christmas season today and we begin what the church calls ordinary time, during which we meditate on the ministry of Jesus, his teachings, his relationships with his disciples, his healings and finally his mission for which he came into the world, namely his death and resurrection which bring us salvation. These activities begin with the Baptism of Jesus in the river Jordan.

            It is good to ask few questions to ourselves based on today’s gospel text. Who were present at this Baptism and what do they contribute? The first person present is Jesus himself. Those who came to John were people wanting to be converted in their hearts, they wanted their lives to be changed and to live in peace. Jesus had no need to be baptized yet he was, in order to identify himself dramatically as a humble servant, of whom the prophet Isaiah speaks in the first reading. Christ chose to remain as servant to change and redeem the world. There was also present John the Baptizer. Though John and Jesus were relatives and grown up together, it said John was not aware of Jesus’ true identity until this event. Both of them had specific mission to be fulfilled. Both were humble servants. Two of John the Baptist sayings became famous among the early disciples of Jesus, “he must increase and I must decrease”, I am not fit to un-tie the strap of his sandals”.

As we heard in the first reading it’s Christ who brings the justice and mercy of God to the world. Christ inaugurates the reign of God through his sufferings and healings by his blood. And in second reading we find that Peter’s earliest sermons that God shows no partiality but extends the gift of his spirit to all. That spirit overshadows each and every one of us all through our lives.

So in the Baptism there came to Jesus two certainties. The certainty that he was indeed the chosen one of God, and the certainty that the way in front of him was the way of the cross. In that moment he knew that he was chosen to be king, but he also knew that his throne must be a cross. In that moment he knew that he was destined to be a conqueror, but that his conquest must have as its only weapon the power of suffering love. Along with these certainties, this feast of Baptism of the Lord makes us aware of our own Baptism and of the Holy Trinity, who came to us in the sacrament of Baptism. Today is an invitation to each one to awaken the divine life in our hearts, minds and consciences. It is appropriate on this day of the baptism of the Lord that we remember and renew the vows once spoken at our baptisms.

Baptism must do for us the same thing it did to Jesus. Little was known about Jesus before he was baptized, this magnificent moment became the turning point in the life of Jesus. After which he became the most extraordinary witness to love. As we participate in this banquet of love, let’s wash our sins and receive the Holy Spirit to dwell within us. And this banqueting meal may make us to be aware of God’s presence although our lives.  Amen.


  Fr. Albert Leo, CPPS                                            

Theology of Faith



1. Discuss the human dimensions as well as the modern dilemma of faith?

            Today in the world at large people are not sure that they believe in God anymore. There is a crisis of faith. On one hand there is a tremendous development in human sciences and technology today knows no bounds. Through these developments human beings have begun to presuppose their independence to the extent of delegating the concept of God to the realm of irrelevance and obscurity.
            In the early days the question was about the content of faith but now it is the question of faith itself. Modern question is- Is faith possible? Is it needed to believe in the Absolute? Can one believe in love, sanctity, etc? The modern question is of the validity of faith itself. Till the 15th and 17th centuries the assumption of God was unquestionable. Atheism was impossible. But today it is impossible to believe in God. It’s nearly shameful to profess faith in God. Traditional beliefs and value systems are breaking down. People think only fanatics visit churches. A crisis of faith has occurred: Is it worthwhile to believe in God? Has priesthood become irrelevant today?
            Faith by its very nature involves a dynamic response from the believer. In this regard can we talk about non-practicing believers? Karl Rahner says “every age has got its own task before God. Today it is not whether to believe in this or that article but whether to have faith at all”? The question today is—does man have the capacity to believe?

2. What are the terms and nuances of faith in the OT, in the Pentateuch, Prophetic Literature and the Psalms?

The Terms of Faith in the OT
            There is no single exact term in the OT which is used for faith. There are two terms which speak more or less about faith.
1. He’amin (origin is from aman, the root word of amen). It means to believe, to trust or to rely on. It can also mean to be firm or to make firm. This word was translated into the LXX as πιστεύειν (verb) or πιστις (noun). Before going into the religious usage the term also has a secular connotation-to say aman to some object was to recognize the relationship of the object to the reality. Faith in the secular sense often implied a negative meaning.  E.g. when the sons of Jacob tried to tell him that Joseph was alive he did not believe (Gen 45: 26).when Moses told the people that God had sent him they did not believe (Ex 4: 1-9).  The queen of Sheba did not believe the reports of Solomon’s splendor (2Chr 9: 6).  Faith always represents relationship e.g. Belief of the people after they beheld the great power of Yahweh against the Egyptians (Ex 14:31, as if to say since he is doing this for us let us believe).  In Num 14:11 we see “How long will they refuse to believe in me in spite of all that I have done for them. Thus it is clear that due to this relationship factor that the context of faith in the OT is the covenant (I am your God, you are my people). Faith reaches its apex in Isaiah 7:9-“Unless your faith is firm you shall not stand at all”. Believing in God is to exist as a nation (for the Israelites).
2. The second term is Batah (B’T’H). It means to feel secure, to trust, to confide in and also to be careless (in the sense of no anxiety or cares). This word gives more the sense of security. Aman is more in relation to God. Batah  is in my own condition, my own feeling of security, but security in God. Prophets condemn security in chariots, army, horses, cities, deceptive words, riches etc. (Hos 10:13; Is 31:1; Amos 6:1; Jer 7:4-8; Job 49:4). The positive use of placing ones trust in God it also finds use. This is suiting the purpose of our study. E.g. Jer 39;18 (trust in the Lord); Ps 4:6 etc. In the psalms, the word batah means trust, belief, and hope. It is used about 100 times.
The Nuances of Faith in the OT
1. Faith in OT is an integral attitude of man in respect to Yahweh. There is knowledge and recognition of his saving and governing power in the history of Israel.
2. To have faith in God is to have trust in his promises.
3. Obedience to Yahweh’s commandments.
In short, to believe in God in the OT means to say yes or amen to all the words, promises and commandments of God.
Faith in Pentateuch
The greatest figure of faith in the OT is Abraham (Gen 12:1-3; 15:6). God asks Abraham to sacrifice what he loves most, i.e., Isaac (Gen 22). In later traditions Abraham is hailed as the figure of faith. (Sir 44:19-20; in the NT Gal 3: 6-14; Rom 4: 2-25; Heb 11: 4-12, 17-19; Jas 2: 20-24). The story of Exodus is also fundamental in the understanding of faith in the OT. Also reference may be made of Ruth who left everything to follow her mother-in-law.
Faith in Prophetic Literature
Here the preaching is on trust and belief in God. Rely not on yourselves but on God. (Is 7:9; Ch. 28 & 31. Even in Deutero Isaiah, the people are despondent but yet they are asked to have faith. Habakkuk says just before the exile “the righteous shall live by his faith” (2:40). The righteous are those who live patiently for the vindication of God. Paul uses this theme in his writings with regard to justification (Rom 1:17; Gal 3: 11). Prophet Jeremiah says that though the wicked seem to prosper yet through their hope in God and by waiting patiently and faithfully they are vindicated.
Faith in the Psalms
Here faith is basically seen as trust. Psalm 23: 4-6-I trust in the Lord, my shepherd, because he leads me in love. The historical psalms e.g. 78, 22 etc. narrate the story of Israel’s trust and confidence in the Lord. The theme of faithfulness and trust is seen together in Psalm 26: 1-3.

3. What is the teaching of the NT on faith: Synoptic Gospels, Johannine Literature, Pauline literature and in other NT writings? Are there any differences in the understanding of faith in the various books of the NT? What is the main thrust of the NT as regard faith?

            In the NT the terminology for faith is very clear. Πιστις is the word used for faith in the noun form. The verb form is πιστεύιν. Both occur 243 times each apart from adverbial forms. Thus, these words are the most prevalent of the NT terminologies. Though πιστις was rarely used in the religious sense by secular Gk. Literature it is used specifically for religious connotation in the NT.
            In the NT Paul and John are the ones who use πιστις most extensively. The word πιστεύιν (to believe) basically means to rely on, to trust, to believe and to entrust or commit oneself. The noun πιστις means faithfulness, trust, belief or faith. So, in the NT πιστις may not have just one meaning but varied connotations. Faith is an experience and describing in words an experience is never easy. Anyway, the NT terminology for faith is much more standardized than the OT. To further clarify the meaning of faith St. John uses seeing or knowing and Hebrews uses confidence.
In the Synoptic Gospels there are two kinds of faith seen:
Kerygmatic faith: Accepting the proclamation of the dawn of the kingdom of God i.e. Jesus’ proclamation. Examples: Mk 1:5; Lk 1: 45 (Mary).
Petitionary faith: The faith that those who came to Jesus for healing showed. Example: Mk 2: 3-13 i.e. healing of a paralytic; Mk 10; 46- 52 i.e. healing of Bartimaeus; Mt 8: 5-13 i.e. healing of the centurion’s servant. Jesus praises those who have a strong faith. Everything is possible for those who believe for faith is a participation in the power of God (as in Mk 11:23 i.e. a mountain moving faith). There is no power by oneself but faith gives power to the anavim of Yahweh.
In the Pauline Literature is seen he most extensive use of faith in the Bible. For Paul, the justice of God begins and ends in faith (Rom 1: 16-17). Here faith is first of all an acceptance of the Gospel of Jesus. Paul often summarizes the Good News as the saving death and resurrection of Jesus e.g. Rom 1: 3-4; 1 Cor15: 3-5 (a very ancient and basic faith formula). Paul’s mission was to announce the Good News to the Gentiles that they may believe and have faith. Basing on Rom10: 4-17, we can say that for Paul, faith is:
  1. Acknowledgement of God’s saving power in Christ i.e. in Christ we experience the work of God.
  2. Faith is not legalism or obeying certain norms but a personal commitment.
If we say that through our deeds we can achieve our salvation then we mean that we can get salvation by ourselves. But for Paul humans by themselves are not capable of overcoming sin in their lives. The justification is by grace of Christ (2Cor3: 4-6) and our competence is from God (Phil 3:9; Eph 2: 8-10). The fact of justification by faith is the Pauline contribution to the understanding of faith. It marks a departure from the Jewish understanding of justification based on law and ritual. Paul proposes a fundamental unity which means a willingness to depend on God abandoning self-sufficiency and making efforts to make one worthy. This is Paul’s main idea of faith. In Romans and Galatians Paul speaks much of faith, trying to explain justification by faith. If justice is available through the law then Christ died to no purpose (Gal 2:21). Other texts also speak of the same, example- Gal 1: 6-9; Gal 1:8; Gal 2:20; 2Cor 5: 17; 2Cor 13:15; Rom 8:1-4; Rom 8: 9-17;
Faith also draws us in to Jesus’ own relationship with the Father. By faith we become related to God as Jesus is related to God i.e. faith makes us children of God- Rom 8: 14-17; Gal 4: 4-7. Faith is also an acceptance of the new creation which makes us free from slavery to evil and sin. Faith is an acceptance of the kerygma and not a mere cognizance of it. Faith in Paul calls us to have a new understanding of being human for there is a new dignity in being Christian. Being under sin is to go below the dignity of our Christian vocation. Thus faith shapes our lives. In fact our faith is our way of life. Faith also has an element of knowledge. There is the knowledge of the kerygma 1Thes5:2; Rom 6:3. We must also know about the truth of our baptism in Christ. Faith is accepting the essential proclamation of the PDR of Jesus that is not merely intellectual but existential and experiential.
Faith, in Johannine Literature, is a belief that leads to salvation (Jn 20: 30-31). The gospel uses the word ‘to believe’ in verb form 98 times but not a single instance of the noun form is found. For John, faith is:
  1. ‘To believe’ is to believe in the testimony of Jesus (Jn 3:11, 31:33, 8: 13-14).
  2. ‘To believe’ is also to believe about Jesus (Jn 5: 31-40).
  3. It also means to receive the message which Jesus brings from the Father (Jn 17:8).
  4. It also means to accept the truth about teachings and doctrines (Jn 7: 16-17; 8: 31-32; 18:37).
  5. Ultimately, faith focuses on the person of Jesus (Jn 1:12-13; 3: 15-18; 4: 53; 6:44-47; 8:24; 1Jn 5: 1 & 5).
  6. Faith is also the condition of eternal life. Jn 5: 24; 3: 36 etc.
In John there is a process by which a person comes to faith and signs are associated with it.
In Hebrews faith is used 32 times out of which 24 occur in chapter eleven alone. In fact Chapter 11 begins with the classical definition of faith. Faith is the assurance of things hoped for. God has promised these things and since it is God who has assured us of these we can be sure that God cannot fail. One of the purposes of the letter to the Hebrews ( and even Revelation) is to urge the believers to bear patiently with the persecutions. To persevere in the midst of trails and difficulties- Heb 12: 1-13; 5:11-16, 20; Hebrews understands faith as very similar to hope and patient endurance. Therefore Hebrews shows Jesus more as an example of faith rather that object of faith. There is no denial of faith in Jesus but the emphasis is also on imitating Jesus’ faith. Chapter 12 gives the example of Jesus- an example to follow in the road of faith.
In Letter to the James, Chapter 2:14-26 says- Faith without works is dead. This could be the reaction against oversimplification of the justification by faith principle of Paul.
In the Pastoral letters the doctrinal content of faith is seen. The confession of faith is aided by reason. Example- faith is an intimate friend who leads us to call him/her my alter ego, source of strength, etc. But here one should not get lost in the doctrines alone and thereby lose sight of the personal commitment due to God.
            In conclusion we can say that in the NT there is seen a cognitive element (along with the response entailed in the OT to the covenant God). Salvation is linked to what God has done for his people through the PDR of Jesus. Faith is acceptance of the apostolic proclamation. In the NT there are many formulations of faith.

4. “Faith is man’s lived response to the call of God within the core of his being”. Elaborate.

            The call to faith is a dynamic reality and entails a response lived out in personal commitment. The author explains the statement in the article- The Call of God. He uses the parable of the royal marriage feast. The first to be called by God were the Israelites who refused to come citing preoccupations and giving lame excuses. Now a new call is sent forth in the person of Jesus Christ, his Son, which is unique and final. The call to faith in Jesus is a holy call made by his church through the Spirit. The call continues in our age and will do so till the day of the Second Coming.
What is the dynamism implied in this call? It is a call of joy (Rev 19:9) which brings one out of darkness into the marvelous light of God (1 Pet 2:9).  It is in this light that we are able to find hope (Eph 4:4) and enter into the state of peace (Eph 2:14). It is also, hence, a call to freedom (Gal 5:13) i.e. a freedom of being able to love God and our neighbor not for any selfish gain but each for his own sake. Through this we become holy (1 Thes 4:7). The call is itself a grace and is given as a gift. The call of God is an invitation to rise in our lives from one state to the next thereby growing in our very human nature. Such is the dynamic nature of the call of God to faith.
How is it to be lived within the core of one’s being? This is the vital aspect of the call. It is a gift but yet our response to it has to be personal, integral and total. Like the guest who did not turn up in proper festive garments we cannot be in anyway in two minds about our response. The garment shows both our inner disposition and the external expression of it. To accept the call to faith is to accept it inwardly and outwardly, not only to accept the wedding invitation but to come to the feast properly attired. In short, this means to embrace, with joy, the single call of faith in opposition to all other calls, to abandon all efforts of self-righteousness, to cast off the misery of egocentric attitude and to submit totally to the dynamism of God’s call. Thus we live out from the very core or foundation of our being the faith to which we are called by God.

5. What were the main features of the Reformers’ understanding of Faith? Discuss the response of the church?

            The protagonist of the Reformation was Martin Luther (1483-1546). He was an Augustinian monk who was particularly against the Pelagian heresy and scholasticism. According to Luther these insisted too much on human reason. Luther tried to recapture a more Theo-centric theology of faith. In the question of faith we rely on God- we become just before God not because our own power but because of God’s power, i.e., God acts in us. By passively, allowing what God acts in us, we allow our own righteousness. We don’t have to do anything. Therefore, faith has its source not in the believer but in God. God created faith in us through his words especially the word of the gospel.
Faith and Reason: Faith and reason according to Luther are always in conflict. Thus, one must submit reason to faith. One must slay reason as a sacrifice before God to render worship. Luther uses reason as a handmaid of faith. According to Luther, there are two kinds of faith. 1. Acceptance of what God says as true, i.e., saying yes to the content of faith. 2. Act of trust and confidence (fiduciary), i.e., personal trust in God which has a nature of complete surrender and actually makes faith complete.
            The main feature of Luther’s doctrine is justification by faith alone. One can place no hope in self. Christ is the source of salvation (especially based on St. Paul) who makes us just by exchanging his innocence for our sins. Some authors, especially Catholics, hold the view that for Luther, even after justification, we remain sinners but God covers the person with his cloth of righteousness. But this is not so true; Luther also says that faith will show forth itself in good works, preaching, sacrifice etc. If a person is a man of faith, he will be ready to sacrifice his own life many times over. Just as heat and light cannot be separated from fire, so too faith and works are seen in a justified person.
Council of Trent (1546-1563): Response of the Church- Council of Trent was the response to the Protestant reformation. Its Decree on Justification was published in 1547. In Chapter 5 and 6 of the Decree the role of faith is seen. It says that even at the beginning the soul to have faith must be touched by God’s grace (Spirit). Thus, even for initial faith we need God’s grace. Without grace one cannot be justified, but will be condemned. But correcting Luther, the Council’s idea was that a necessary cooperation with grace is needed as opposed to Luther’s idea of passive submission to God. The cause of righteousness/faith is baptism and therefore it is called the sacrament of faith.
The characteristics of Trent as contained in ND 1923-1935:
            Chapter 1 to 3 offer an overall view of God’s plan of salvation: people are unable to justify themselves (ch.1), but, thanks to the divine dispensation manifested in Christ (ch.2), they attain justification through him (ch.3).
            Chapter 4 to 9 deal with the first justification as the concrete realization the divine plan of salvation: a brief outline of this first justification (ch.4) is followed by the conciliar exposition of the necessity of preparing for it (ch.5) and the manner of this preparation (ch.6). The causes of justification are briefly stated within the frame =work of the categories of scholastic theology then prevalent (ch.7). The two concluding chapters of this section explain the correct understanding of the Pauline formula stressed by Luther, according to which, the sinner is justified through faith (ch.8), and the reasons for rejecting Luther’s conception of the certainty of justification through faith.
            Luther speaks of an infallible certitude after justification but the Council teaches that even if there is some certitude, it cannot be absolutely infallible. Chapter 11 speaks of the observance of commandments. Faith alone is not enough. It must be aided by good works.
             
6. Discuss the salient features of the teachings of Vatican I and Vatican II on faith. Point out the similarities and differences.

Teaching of Vatican I on faith: It is contained in the Dogmatic Constitution on the Catholic Faith: Dei Filius (1870). The main teachings are contained in Chapter 3. This chapter has seven paragraphs.
  1. It gives the definition of faith as full submission of the will and intellect to the God who reveals, i.e., an existential approach. Faith is not a human virtue but supernatural virtue.
  2. Here the question of faith and reason is dealt with. Is faith in accord with reason? The conclusion is in the affirmative. Faith is reasonable, it may be beyond the capacity of reason but it is at least reasonable. The Council declared that God conjoins the external and internal through the Holy Spirit, i.e., grace is fundamental to faith.
  3. It speaks about grace and freedom. We need grace to believe.
  4. This concerns the object of faith. What is the content of my faith? It is the revealed truth contained in the Scripture and Tradition.
  5. This speaks about the necessity of faith to enter into eternal life.
  6. This claims that the Church is credible by virtue of its wonderful qualities.
  7. Here, the Council talks of grace leading to truth, and Catholic Church is the truth, so all those in the grace of God will be with the Catholic Church. Salvation is only within the Catholic Church.
Teaching of Vatican II (1962-1965) on Faith: It is contained in the Dogmatic Constitution on Divine Revelation, Dei Verbum.
            DV makes a thematic treatment on faith in no.3. it speaks of three dimensions of faith based on St. Paul.
  1. Obedience to God.
  2. Free and trusting self commitment to God.
  3. A willing and free assent to the divinely revealed truth.
The grace of the Holy Spirit must precede and assist human faith.
Comparison between the two councils:
  1. For Vatican I, revealed truth contained in Scripture and Tradition is the only content of faith. Whereas, Vatican II also recognizes the good and rays of truth that could be contained outside the Church (NA 2).
  2. Vatican I speaks of salvation only within the Church. But Vatican II calls the non-Christians as also lovingly believing (LG 15). God can lead people who don’t know the Gospel into faith (AD 7).
  3. For Vatican I, God is the object of faith and the mystery/articles of faith was the material object of faith. In Vatican II faith is not only the revealed God but God in himself. The material object is not merely the doctrines but sharing in God himself because revelation is nothing but the self -communication of God.

8. Give brief presentation of: The nature of faith, attributes of faith, life of faith, the universal call to faith and Christian faith.

The Nature of Faith:
 1. Faith in the broad, anthropological sense of the term, is a constant feature of human cognition and existence. In this sense, faith also has a secular or philosophical connotation. E.g. faith that the sun will rise tomorrow or faith in the reliability of my senses.
2. Faith in the theological sense is a self surrender to God as he reveals himself. This is more than a mere intellectual assent but it is a complex act of assent, trust, obedience and loving self-commitment.
3. Faith is a religious act. It involves an adoring submission of self to God as supreme Lord of all things. There is no self centeredness but God is loved for his own sake.
4. Faith presupposes revelation. One cannot respond to God without his call. God’s word/call comes through signs and symbols given in history.
Attributes of Faith:
1. Faith is free. It is the believer’s own act-a conscious choice to respond to God’s initiative. Faith grows in freedom and it is divine grace that sets the believer free.
2. Faith is supernatural: It is borne by grace. Anyone who wishes to acquire faith or grow in it needs to pray for the needed grace. Faith is a gift: It is infused into the mind by God.
3. Faith is experiential. Though not distinctly perceived its presence is felt by its holy effects and a sense of union with God.
4. Faith is cognitive. In faith, I must recognize that what God reveals is actually true. Otherwise, faith cannot be a solid ground for total self-commitment.
5. Faith is sapiential. Faith provides a wisdom that enables the believer to see reality from God’s perspective. The action of the Holy Spirit is felt here.
6. Faith has a doctrinal component. God’s revelation has a content that can to a certain extent be spelled out in propositions that capture its true meaning.
7. Faith is reasonable. It is so in so far as human reasoning can reach the conclusion that it is reasonable to assent the revelation as coming from God.
8. Faith is and should be critical. To keep itself free from error, superstition, frauds, delusions and self-deceptive projections faith must have the capacity for intellectual judgment.
9. Faith is firm. Its firmness gives the believer full assurance and leads to commitment.
10. Faith is obscure. It is as if faith-perception is made in a mirror, dimly. This is because God infinitely surpasses all human perceptions and is utterly transcendent.
11. Faith is vulnerable. The believer is often led to doubt and disbelief due to the human faculty of freedom and will.

The Life of Faith
1. Faith comes from hearing. It is a response to the salvific good news that is heard through proclamation. It is also a response to the interior word that is heard.
2. By exception faith may arise without hearing. This is the “inchoative faith” or the “seed” that is bestowed on an infant during baptism.
3. Can unbaptized infants be saved without faith? Proper doctrine on this point is unclear but in some way known to God they may be saved through the faith of the church.
4. Faith is foundational. It gives a decisive orientation to the believer basing on new principles and values.
5. Faith inwardly transforms the believer. It gives meaning to human life and a sense of personal union with God. Thus, there is an inner peace and joy that the world cannot destroy.
6. Faith has exterior as well as interior acts. The believer gives testimony to ones personal faith through works of love and mercy towards others.
7. Faith strengthens human community. It brings trust, commitment and truthfulness and removes suspicion, greed and selfishness. It ushers in peace, justice and a civilization of love.
8. Faith is subject to growth. As the ages go, the faith of individuals also advances through clearer knowledge of revelation, firmer conviction, and liberation from superstition and greater dependence on God.
9. Faith is sometimes stunted. Due to ignorance, superstition and anxiety or fear faith may not lead to confident and loving self-surrender to God. Here charity may be absent and this faith is dead or unformed. Such faith needs support of those alive in faith.
10. Faith faces challenges. Sometimes faith may face challenges from other false and inadequate faiths. The challenge may come from natural forces, military and political power, wealth or other material agencies.
11. Faith can be lost. Having the nature of a free response faith can be renounced and lost. There could be despair, distrust or suspicion and these may lead to the loss of faith.
The Universal Call to Faith
1. Faith is necessary for salvation. Without freely accepting God’s call eternal life cannot be achieved.
2. Faith is a constant and universal possibility. In every human heart there is an innate restlessness that cannot be calmed except by God’s loving presence. Through God’s universal salvific will it will be possible in some measure for faith to be attainable always and by all.
3. Faith may be expressed and nurtured by non-Christian religions. God’s omnipresence presumes that non-Christian religions, even though they lack the fullness of revelation, contain expressions and vehicles of genuine faith.
Christian Faith
1. Even before the time of Christ, faith was at work in Israel as the people of God’s choice. The Old Testament speaks about Jesus in an obscure way as if preparing for Christianity. It was due to the inspiration of the Holy Spirit.
2. Faith reaches its full and divinely intended stature in Christ. Through his trustful obedience to the Father, Jesus becomes the paradigm of all faith. It was fully expressed when he went through the moments of suffering and death. So Jesus becomes the exemplar for the trust and obedience that are constitutive of faith.
3. Faith finds its most adequate expression in Christianity. Inspired by Jesus’ PDR Christianity uniquely discloses the nature of God, goal of human life and the path that leads to everlasting life.
4. Faith can enrich and be enriched by other belief systems. God’s revelation in Christ completes and crowns whatever is true and salvific in other religions. Thus the need for serious dialogue with other religions and communities arises.
5. The Church is the home of faith. It is in the Church that the deposit of faith is to be found for all. She transmits its faith to its members through the Scriptures, creeds and authoritative faith. The Church also makes Christ present in the world through the sacraments.
6. Christianity is a future-oriented faith. The Christian faith involves an acceptance of God’s promises and a confidence in God’s power. It also looks at Jesus as the redeemer of those who those await him in faith when the eschatological time comes.
7. Faith, as we experience it, is provisional; it supplies for a vision that is yet to be given. Only through final salvation we get a clear vision of God.  We know him now only through the veil of our faith.